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"And I beheld, and heard the voice of one eagle flying through the midst of heaven, saying with a loud voice: Woe, woe, woe to the inhabitants of the earth....[Apocalypse (Revelation) 8:13]

Sunday, July 30, 2017

Prayer and Its Necessity

Prayer and Its Necessity

First published in 1851

The eyes of the Lord are upon the just, and His ears unto their prayers: but the countenance of the Lord against them that do evil things.—1 Peter iii. 12.

That the petitions of
the good should be received by God with greater favor than those of the
bad, is but reasonable. It can excite no surprise, if the prayers of
the obdurately wicked are ineffectual. The only wonder is, that he, who
knows himself at enmity with his Maker, and is not resolved upon a
speedy reconciliation, should dare to irritate him still further, with
the mockery of homage. The prayers of the wilful, hardened, and
determined rebel can be but a mockery of that Omnipotent King, to whom
he owes, but will not pay, allegiance. Hence, Jeremias laments the sins
of his people in these words: We have done wickedly and provoked thee to
wrath, therefore thou art inexorable. Thou hast set a cloud before
thee, that our prayer may not pass through. And Isaias says to sinners:
Your iniquities have divided between you and your God, and your sins
have hid His face from you. And the Wise Man declares, He that turneth
away his ear from hearing the law, his prayer shall be an abomination.
But only to the perverse and obdurate do these and similar declarations
apply. They regard not the humbled sinner, who, sensible of his miseries
and touched with remorse, cries aloud for mercy. His prayer will be
heard, and the Scriptures abound in the most encouraging assurances to
such. Seek ye the Lord, says the same Isaias, while he may be found,
call upon him, while he is near: let the wicked forsake his way and the
unjust man his thoughts, and let him return to the Lord, and he will
have mercy on him, and to our God, for he is bountiful to forgive. The
examples of the humble publican, and of the prodigal son, show how ready
the Almighty is to listen to the prayers of the greatest sinners, when
they throw themselves, in a penitential spirit, upon his mercies.

Having made these
remarks, which the text seemed to require, I will proceed to consider
the duty of prayer, in a twofold point of view; first, as it regards
mankind in general; secondly, in its relation to those who are engaged
in the immediate intercourse and bustle of society.

Man is a dependent
being. He comes into life helpless and destitute, ignorant of the past
and the future, and unable to alter the lot which, without his
concurrence, has been assigned him. Instantly a thousand dangers spring
up around him, and attend him. through life. The miseries and
instability inseparable from the lot of man, the weakness and perils of
infancy, the care and misfortunes incident to riper years, the
decrepitude of age, are so many admonitions which, at every stage of his
existence, remind him of his own insignificance and helplessness. The
shortness of his views, the uncertainty attending his fondest projects,
his thirst after happiness, and his inability to attain it, whatever, in
fine, regards his present condition, whether we consider him as
possessed of the goods of life, or as exempted from any of its evils,
all things declare the insufficiency of man, and show him the necessity
of recurring to some superior power. Hence, to offer supplication to
beings of a supernatural order has, in all ages and all nations, even
when men have been farthest removed from the light of truth, been found
the natural dictate of the human heart. Yet, powerfully as the temporal
wants of man force upon him the necessity of prayer, it is only in the
view which revelation gives us of his spiritual necessities, that this
obligation appears in all its importance.

Created in innocence
and destined for felicity, man has by sin enervated all the powers of
his soul: he has expelled reason from her throne, and given up his heart
to the anarchy of merciless passions, which distract him by the
extravagance and contrariety of their demands, and continually divert
his mind from the object for which it was made. Blasted by the ruthless
influence of sin, the inferior parts of his nature, his bodily senses,
now conspire against him, and by their importunate cravings, cease not
to urge him to guilty excess. Around him he beholds the powers of hell,
armed with superior strength and sagacity, eagerly bent on his
destruction; while, leagued with Satan, the world, that dangerous enemy
of virtue, smiles but to delude, and caresses but to destroy.

Such, my brethren,
are the spiritual perils, which ceaselessly threaten us, and such the
motives, which should induce a rational being to be earnest in seeking
the protection of heaven. Yet, strongly calculated as are these
reflections to enforce upon all men the duty of prayer, there is another
no less powerful motive, regarding, unfortunately, a vast portion of
those who have by baptism been numbered among the friends of God, and
enrolled among the members of his Church. To the sinner, to him who has
wilfully offended his Creator, it were surely vain to enforce the
necessity of prayer, by any other consideration than that of an
omniscient, just, and irritated God. To him, surely, who has made
himself the object of the maledictions of heaven, the prospect of
eternal desolation, of the worm that dieth not, and of the fire that is
not extinguished, will offer stronger motives for deprecating the wrath
of the Omnipotent, than any which human eloquence can suggest. For
whither shall he, who is the enemy of God, look for support or
consolation? Shall it be within himself? But a bitter experience has
already demonstrated the blindness of his understanding, and the
corruption of his heart. Shall it be in the society of those around him?
But the world, like himself, stands condemned by heaven. Regardless of
his misfortunes, it will see him and pass by; or, perhaps, with
compassion more fatal than neglect, it will sear his cankered wounds,
and render them incurable. Shall he then flee from the commerce of
mankind? Alas, if it be not to commune with heaven, temptation will
owerpowor his vacant mind, and passion will hurry him to fresh excesses.
The spectres of a guilty conscience will haunt his solitude, and the
terrifying prospect of a miserable hereafter will disturb his repose, if
not hurry him to despair. Thus, as all things threaten an early fall to
him who neglects to pray; so, to him who has offended his Creator, all
things, without prayer, preclude a return to grace.

For it is a truth
coeval with human delinquency, and supported on nothing less than the
authority of faith, that all the efforts of man are inadequate to obtain
supernatural virtue, without the co-operation of heaven. The
purification of the heart is a work to be effected only by the finger of
God. To invoke heaven by frequent prayer is, therefore, a duty from
which no one is exempted, and which is intimately connected with man's
salvation. An entire and final desertion on the part of God can hardly
fail of being the lot of that man who long neglects to invoke his aid.
The pride of heart, or the obdurate perversity, which such conduct
involves, cannot but meet with the severest punishment. And, indeed, it
is but just, that he who asks not shall not receive, and that God should
complete, in his anger, the separation which man in his impiety has
begun.

In thus inculcating
the necessity of prayer, I am not ignorant, fellow-christians, that
prayer itself is a gift of God; but I also know that, after the first
impulse of grace upon the soul, prayer is the ordinary channel for
obtaining all other benedictions. By this it is that we are enabled to
obtain light in our doubts, strength and comfort in temptations,
patience and resignation in distress. By this the good man is aided to
persevere in virtue, and the sinner enabled to obtain the grace of
pardon and repentance. Thus, possessing universal efficacy, prayer is
capable of supplying all the deficiencies of nature: for itself, if
neglected, no substitute can be found. How often do men complain of the
asperity of the way of virtue? How often do they seek, by vain
allegations, to exonerate themselves from the precepts of the gospel,
and soften the rigors of a penitential life? But do they ever think of
petitioning heaven, in earnest supplication, to remove that love of
their own ease which gives to penance all its terrors? Where is the man,
who, enslaved to riches, and possessing a heart corroded with the cares
and anxities of a dissipating world, ever thinks of earnestly
exclaiming, with holy David, "Incline my heart to Thy testimonies, and
not unto avarice. Turn away my eyes, lest they look upon vanity; quicken
me in Thy law." Where is the man, who, feeling the energies of his soul
paralyzed under the enervating sway of the demon of spiritual sloth,
ever thinks of exclaiming, in the prayer of the same holy penitent?--"My
soul hath slumbered through weariness, confirm me in thy words."

Oh! my brethren, let
the zeal and earnestness with which the votaries of the world pursue the
momentary advantages by which they are deluded, cover us with
confusion. Wiser in their generation than the children of light, they
toil with ceaseless anxiety for the acquisition of objects destitute
alike of stability and value; while we, the candidates for an immortal
crown, urged to exertion by the most alluring prospects, and stimulated
by the most cheering promises of assistance, still refuse to comply with
the easy condition of petitioning heaven for the boon.

Cease, then, to urge
the difficulties of virtue, allege not the weakness of nature, or the
peculiarity of your situation in life; complain no more of the public or
private calamities with which you are visited, as long as you engage
not, by prayer, the protection of heaven. It were impious to suppose
that you could, alone and unsupported, withstand the assaults of
temptation, or cure the diseases of a corrupted heart. Infinite and
unrestrained as is the mercy of God, it is only in favor of the humble
supplicant that this mercy will be exerted. He that hath said, narrow is
the gate and strait is the way that leadeth to life, has only promised
to give entrance to him that knocks, and to discover to him that seeks.
And as there is not a blessing, which it is in the power of man to ask,
or of Providence to bestow, but may be obtained by humble and assiduous
prayer; so, to pray is a duty from which no age or condition of life can
claim exemption. On whom the obligation is most imperative, will form
the next subject for our consideration.

Among the erroneous
notions entertained by the world in relation to virtue, one of the most
prevalent and pernicious regards the necessity of prayer. By those who
are engaged in active occupations, whose hearts are engrossed by the
cares of business, the toils of ambition, or the dissipations of vanity,
the obligation of frequent prayer is often considered as attached only
to the solitary inhabitant of the desert or the cell. Accustomed to
follow the false notions which prevail around them, they fondly imagine
that the gospel precept of prayer is not to be understood as strictly
applicable to them. The remarks that would be made on the singularity of
their conduct, were they to enter on a life of prayer, the want of
proper leisure, but, above all, the utter distaste which they find in
devotional exercises, are the excuses that aid them in their delusion.

In opposition to this
fatal error, the testimony of revelation, of reason, and of experience,
alike authorizes me in asserting that prayer is a duty incumbent upon
all; and that the only difference between those who are engaged in
immediate intercourse with the world, and those who live aloof from its
cares, is, that the former are under a more strict obligation of
frequently fleeing alone with Jesus to the mountain. For what is the
world to the soul of a Christian? What are the objects which it offers
to his view, but such as are calculated to wound his virtue?

Its maxims, its
examples, its pleasures, all conspire to seduce his heart from the
object for which it was made. While the man of retirement meets with few
dangers beyond those to which the common corruption of nature exposes
him, the man of active life feels his heart assailed on all sides. While
the former, by the favor of his situation, is enabled to take a calm
and correct survey of the sublime truths of God and eternity, of the
vanity and littleness of all things that pass away with time, the
latter, ceaselessly borne round in the whirl of pleasure or of business,
sees every object in a false point of view. To the man of society,
then, to him who daily mixes with the heedless throng, and breathes the
contagious air of a dissipating world, emphatically is it said: Pray,
lest you enter into temptation. To him, above all others, is it of
importance frequently to direct his view towards the goal whither he is
hastening, that, encouraged and refreshed by the sight, he may contemn
the insidious allurements of ambition, of avarice, and of pleasure, by
which he is in constant danger of being interrupted in his progress. He,
too, stands in the greatest need of a lenitive (soothing medicine), on
occasion of those sudden bursts of calamity and distress against which
the busy part of mankind are in general so little prepared. My brethren,
the world but ill knows how to alleviate affliction.

You yourselves can
testify how vain have been its efforts whenever you have found
yourselves the prey of sudden calamity; how-little it could do towards
lightening the burden that oppressed you; how far it was from removing
the furrow which care had wrought upon your brow. Then were you made
sensible of your own indigence and insufficiency; then your heart
confessed its dependence, and, in accents not to be mistaken, admonished
you to turn to Him who alone can soothe the troubled spirit. And,
indeed, how different, in the hour of adversity, is the condition of the
man of prayer from him who neglects this holy and consoling exercise!
The one, when deserted by the fickle crowds that attend him in
prosperity, confidently flees for refuge to the bosom of God, his tried
and constant friend,--the other, alone and unconscious of any support
beyond that which he derived from the adulation of an inconstant world,
gives up his soul to utter desolation. While the former finds in prayer a
comfortable resource for his agitated mind, the latter is incapable of
any other occupation than despairingly brooding over his misfortunes, or
drowning the recollection of them in oblivious excess.

If, then, my
brethren, you prefer repose to agitation, hope and comfort to despair,
be careful to nourish in your souls a spirit of devotion. Or, if your
temporal well-being appear of slight importance, consult at least your
eternal interest. The air which you breathe, and the food which you
consume, are not more essentially necessary to preserve your corporal
existence than prayer is for maintaining the health of the soul. As long
as the taste and appetite are strong and undepraved, the fondest hopes,
even in a dangerous distemper, may still be entertained; but when all
nourishment is refused, when the very support and element of life is
loathed and rejected, the appearance of such a symptom becomes alarming
indeed. If it be true, that where our treasure is, there our hearts will
also be, how is it possible to believe the heart of that man to be
fixed and centred in heaven, whose every thought and exertion are
directed to the mean objects around him? Can he love God above all
things who refuses to direct a thought or a petition to him? Can he be
said to hate sin who refuses to adopt the most essential means by which
sin is to be avoided?

It is a common error
in the world to allege, as an excuse for the neglect of prayer, that the
practice of it is irksome. Supposing the objection to rest upon
truth,--supposing that the world were an adequate judge of what it
cannot experience, should Christians be deterred from a salutary
practice because it is attended with some degree of difficulty? Should a
slight inconvenience, originating in the corruption of nature and the
perverseness of the heart, be put in competition with the transcendent
advantages that are found in devotion? But, my brethren, the testimony
of the world in this, as in innumerable other instances, is erroneous.
The unanimous declaration of all devout servants of God, in every age
and of every condition of life, tends to evidence the consoling truth
that, of all the delights of which human nature, in its present state of
imperfection, is susceptible, none will admit even of a comparison with
those that are to be found in piety. Taste and see, exclaims the holy
penitent David, in a rapture of admiration, how sweet is the Lord,--a
day in thy courts is above a thousand.

Yes, fellow
Christians, the world--yourselves have again and again attested this
truth--the world, the vain world, with all its pleasures, leaves your
hearts empty and dissatisfied. Try, then, for once, the pleasures of
devotion. Dispose your hearts to receive the divine communications; and
peace, satisfaction, and happiness will be the reward of your choice.
Say not that men will condemn your behaviour, that the world will remark
or censure your change. The opinions of men, which now appear of so
much weight, will in the very experiment dwindle into insignificance,
and the lost caresses of a vain world will be amply compensated by the
smile of approving heaven.

Say not that you are
withheld from communing with God by the endless distractions and
evagations of mind to which you are subject. What can be more unjust
than to charge upon prayer the vices of your own hearts? what more
pernicious than to object against the application of a remedy, the very
disease which it is intended to cure? True it is, that the world and its
cares fill you with distractions; but why? because you have given it
ingress into your hearts. The only way to avoid its interruptions is
frequently to ascend with Jesus into the mountain. There you will learn
to defeat its attacks, disregard its caresses, and despise its frowns.
The higher you ascend, the more diminutive will appear the terrestrial
objects which at present seem of such magnitude. Secure on the tranquil
summit, you will behold the clouds of adversity gather beneath your
feet, and the storms of temptation roll harmless below. Thence will you
be able to elevate your view even to the throne of God, and thence will
you be able to take your flight towards your heavenly country, unimpeded
by those obstructions which now confine you to the earth.

Such, then,
fellow-christians, being the value and obligation of prayer, let me
exhort each of you seriously to revise his conduct. If any one feels his
conscience upbraid him with past negligence, or with tepidity in this
holy exercise, let me admonish him, as he values his salvation, to
hasten to repair the injury which he has done to his Creator and to
himself. Had his negligence occasioned only some temporal loss, the
utmost diligence would be employed to repair the damage; and shall less
attention be considered necessary, now that an eternal injury has been
inflicted on the soul? Oh! my brethren, if we cannot emulate the fervor
of the Antonies and Serapions, those angels of the desert, who, like
their Lord, maintained an uninterrupted intercourse with heaven, let us,
at least, consecrate each day by allotting some portions of it to God.
Let us, by our fervor and recollection on this weekly festival, repair
that dissipation of mind to which our commerce with the world exposes
us. Let us, in fine, here upon earth, commence that sweet converse with
God, which is to form our perpetual felicity in heaven.

* On the Painting "The Valley of Tears" by Gustave Dore:

At the time of his death in 1883, Doré was close to completing another
only slightly smaller painting showing The Vale of Tears. Drawn not from
the Gospels but instead from Psalm 83, reinforced in the writings of
Saints Jerome and Boniface, and in the mediaeval hymn Salve Regina
(‘Hail Holy Queen’), it refers to the tribulations of worldly life which
are left behind when the pious enter heaven. It is also sometimes known
as the Valley of Tears.

Christ, now bearing a full-sized cross, is in the distance, surrounded
by an arch of light. He is beckoning a large crowd of people, who are
struggling up a steep and rough track leading towards him, and the rocky
mountains behind. People in the crowd are of all ages, from infants to
the aged, many with obvious physical disorders and ailments, all
apparently suffering in their ascent up the Vale of Tears.

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"I am worried by the Blessed Virgin's messages to Lucy of Fatima. This persistence of Mary about the dangers which menace the Church is a divine warning against the suicide of altering the Faith, in Her liturgy, Her theology and Her soul. … I hear all around me innovators who wish to dismantle the Sacred Chapel, destroy the universal flame of the Church, reject Her ornaments and make Her feel remorse for Her historical past."A day will come when the civilized world will deny its God, when the Church will doubt as Peter doubted. She will be tempted to believe that man has become God. In our churches, Christians will search in vain for the red lamp where God awaits them. Like Mary Magdalene, weeping before the empty tomb, they will ask, 'Where have they taken Him?'"

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."